Doing Egypt a Favor

Parshat Shmot

by Rabbi Avi Billet

Every time the United States considers a political or military confrontation with a foreign hostile nation, the liberal caveat is often emphasized that "we have no beef with the people of ___ - all we want to do is see this rogue regime ousted."

And so I wonder how much the people of Egypt really bought into Pharaoh's greater plans. Even most of Pharaoh's decrees seem to be focused on making life difficult for people – but genocide is never an option. The infanticide discussion lasted more verses than it seems to have been carried out.

Don't misunderstand and think I am defending Egyptian slavery. But after over a hundred years of the serf-state that Egypt had become one has to wonder if in their day-to-day interactions Everyman Egyptian and Everyman Israelite saw their status quo as a mere reality, the former being the upper class and the latter being the stranger-turned-serf-turned-slave, while the human side of their relationships were deeper.

To point, when the Israelites leave Egypt, there is much discussion as to how they received the wealth they took with them from Egypt. Was it borrowed, taken, or received as a gift or payment for the years of servitude? All of these approaches are discussed by the commentaries.

In her article on this subject, Nechama Leibowitz records a unique approach suggested by Josephus, who says "The Egyptians honored them with these gifts, [some] in order to hasten their departure, and others out of the good neighborliness and the friendship they bore them. When they went forth the Egyptians wept and suffered remorse for the way they had treated them ill."

This approach hints to a society in which more than mere awareness of "the other" there was a familiarity between the natives and the visiting-slaves.

What, therefore, is the meaning of the message God gives Moshe at the burning bush, as to what "the Israelites will do to or for the Egyptians when they leave with silver vessels, gold vessels, and clothing?"
The Torah says "V'nitzaltem et Mitzrayim." (Shmot 3:22) Artscroll translates it "You shall empty out Egypt." The Living Torah (Aryeh Kaplan) suggests "You will thus drain Egypt [of its wealth]." Rabbi S.R. Hirsch (as translated to English by David Haberman) has it as "You will cause Egypt to deplete themselves." The Soncino Chumash: "ye shall spoil the Egyptians" – meaning, you'll take all their possessions as spoils.
Benno Jacob's commentary on this verse is most insightful and instructive. He suggested that owing to the root of "v'nitzaltem" (to save), and the fact that the word, when it appears elsewhere in the Bible, never has the direct object (in this case "Egypt") as being the one from whom the saving takes place (the direct object is always the one being saved), it must mean "You will save the Egyptians," – you will clear their name, and vindicate the humanity of the Egyptians.

To avoid bitter feelings, and to restore a sense of humanity to the term "Egyptians," a friendly parting and generous gifts would smooth the transaction. As Rabbi J.H. Hertz quotes B. Jacob, "the Israelites would come to see that the oppressors were Pharaoh and his courtiers, not the Egyptian people."

He concludes with the suggestion that this view would help them carry out the mitzvah in Devarim 23:8 "not to abhor an Egyptian." "It is for this reason that the Israelites are bidden to ask their neighbors for these gifts, to ensure such a parting in friendship and goodwill, with its consequent clearing of the name and vindication of the honor of the Egyptian people."

Many would like to argue that it is the loudmouth leadership in rogue regimes that become the mouthpiece for an unfortunate silent majority who would not agree if they had a voice and a chance to express an opinion without fearing for their lives. Was Egypt the same way?

The approach suggested by Benno Jacob lends itself to the possibility that like the rows and rows of trees at Yad Vashem dedicated to righteous gentiles who saved Jews during the Holocaust, not everyone in ancient Egypt was a cruel taskmaster.

If we believe in the possibility that humans are capable of being, want to be, or are good, we need to create opportunities for others to demonstrate this. We must open our minds to the possibility that those who seem to be the bitterest of our enemies may be stuck behind a façade they cannot break through on account of fear.

Let us hope and pray that those itching to befriend our people can do so in safety, peace, with no fear for their lives, and can have the redeeming experience they so desperately need so they can live out their lives as free men and women.